Nevertheless, the concerns in our broader context almost certainly mean that Paul at least has the false teachers in mind (e.g., 2:17-3:1). Paul’s “adequacy” for ministry (3:5) and the “openness” with which he conducts his ministry (3:12) seem to be the primary emphases of this section. Garland and others point out, the suggestion that Paul addresses directly the false teachers here, to a certain degree, rests on speculation, for nowhere in the passage does the apostle make this polemic overt. Hays, Echoes of Scripture in the Letters of Paul (New Haven: Yale University Press, 1989), 132.)) as a biblical word picture of true ministry “glory,” which provides a compelling alternative to the false teachers’ culturally-conditioned understanding of leadership “glory.” ((As David E. Although 2 Corinthians 3:7-18 should not be considered primarily a polemic against the interlopers of Corinth, it is possible that the apostle presents this “allusive homily” ((Richard B. Winter, After Paul Left Corinth: The Influence of Secular Ethics and Social Change (Grand Rapids, MI: Eerdmans, 2001) idem., Philo and Paul Among the Sophists: Alexandrian and Corinthian Responses to a Julio-Claudian Movement (Grand Rapids, MI: Eerdmans, 2002).)) Paul says, for all their “skills” in public speaking (10:10 11:6) and their claims to be ministers of Christ (11:23), they actually are preaching a different Jesus and a different gospel, and they are ministering by a different spirit (11:4). His opponents, teachers with a “christian” veneer, seem to carry out their ministries under the influence of first-century, sophist values.
In 2 Corinthians Paul in part deals with a form of celebrity culture, and for his antidote he presents a crystal-clear picture of authentic ministry, embodied in his own pattern of life and mission.
It is an artifice and, therefore, a type of fraud. Celebrity is, in effect, based on an inflated brilliance, accomplishment, or spirituality generated and perpetuated by publicity. … the antithesis of celebrity, a model of leadership that many Christians in prominent positions have a very difficult time resisting. Speaking of celebrity, Hunter notes that biblical leadership is Personally, we may get so caught up in our public and publicized ministries, along with our associated “images” and carefully-crafted public platforms that we actually begin to disintegrate in terms more biblical forms of Christian life and ministry. While media offers amazing means of communication for the sake of the Kingdom-I benefit greatly from well-done blogs that put me in touch with important trends, books, audios, and movements-if we are not careful, our ministries can get inordinately fixated on the power of a uniquely “glowing face,” those persons who seem to be touched by God for broad impact. In our celebrity driven culture, media drives celebrity and celebrity drive media. While not buying into his whole program (indeed, I do not recognize myself, nor Union University where I teach, in his description of evangelicals and their lack of emphasis on vocation), I think Hunter has an important point.
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